20:24-28
Part 1, Section 2, Chapter 2, Article 2, SubSection 2 440 Jesus accepted Peter's profession of faith, which acknowledged him to be the Messiah, by announcing the imminent Passion of the Son of Man. 40 He unveiled the authentic content of his messianic kingship both in the transcendent identity of the Son of Man "who came down from heaven", and in his redemptive mission as the suffering Servant: "The Son of Man came not to be served but to serve, and to give his life as a ransom for many." 41 Hence the true meaning of his kingship is revealed only when he is raised high on the cross. 42 Only after his Resurrection will Peter be able to proclaim Jesus' messianic kingship to the People of God: "Let all the house of Israel therefore know assuredly that God has made him both Lord and Christ, this Jesus whom you crucified." 43 Part 1, Section 2, Chapter 2, Article 4, Paragraph 2, SubSection 2, Heading 2 601 The Scriptures had foretold this divine plan of salvation through the putting to death of "the righteous one, my Servant" as a mystery of universal redemption, that is, as the ransom that would free men from the slavery of sin. 397 Citing a confession of faith that he himself had "received", St. Paul professes that "Christ died for our sins in accordance with the scriptures." 398 In particular Jesus' redemptive death fulfils Isaiah's prophecy of the suffering Servant. 399 Indeed Jesus himself explained the meaning of his life and death in the light of God's suffering Servant. 400 After his Resurrection he gave this interpretation of the Scriptures to the disciples at Emmaus, and then to the apostles. 401 Part 1, Section 2, Chapter 2, Article 4, Paragraph 2, SubSection 2, Heading 4 605 At the end of the parable of the lost sheep Jesus recalled that God's love excludes no one: "So it is not the will of your Father who is in heaven that one of these little ones should perish." 410 He affirms that he came "to give his life as a ransom for many"; this last term is not restrictive, but contrasts the whole of humanity with the unique person of the redeemer who hands himself over to save us. 411 The Church, following the apostles, teaches that Christ died for all men without exception: "There is not, never has been, and never will be a single human being for whom Christ did not suffer." 412 Part 1, Section 2, Chapter 2, Article 4, Paragraph 2, SubSection 3, Heading 9 622 The redemption won by Christ consists in this, that he came "to give his life as a ransom for many" (Mt 20:28), that is, he "loved own to the end" (Jn 13:1), so that they might be "ransomed from the futile ways inherited from their fathers" (I Pt 1:18). Part 1, Section 2, Chapter 3, Article 9, Paragraph 2, SubSection 1, Heading 2 786 Finally, the People of God shares in the royal office of Christ. He exercises his kingship by drawing all men to himself through his death and Resurrection. 211 Christ, King and Lord of the universe, made himself the servant of all, for he came "not to be served but to serve, and to give his life as a ransom for many." 212 For the Christian, "to reign is to serve him," particularly when serving "the poor and the suffering, in whom the Church recognizes the image of her poor and suffering founder." 213 The People of God fulfills its royal dignity by a life in keeping with its vocation to serve with Christ. The sign of the cross makes kings of all those reborn in Christ and the anointing of the Holy Spirit consecrates them as priests, so that, apart from the particular service of our ministry, all spiritual and rational Christians are recognized as members of this royal race and sharers in Christ's priestly office. What, indeed, is as royal for a soul as to govern the body in obedience to God? And what is as priestly as to dedicate a pure conscience to the Lord and to offer the spotless offerings of devotion on the altar of the heart? 214 Part 3, Section 2, Chapter 2, Article 4, SubSection 4, Heading 2 2235 Those who exercise authority should do so as a service. "Whoever would be great among you must be your servant." 41 The exercise of authority is measured morally in terms of its divine origin, its reasonable nature and its specific object. No one can command or establish what is contrary to the dignity of persons and the natural law. Return